Constantine the Great: Eastern Orthodox Saint? - Part 2

The Council of Nicaea

In 325, the Council of Nicaea, the first ecumenical council, was convoked by Constantine in order to settle the Arian dispute. Constantine had personally written to St. Alexander (d. 326/328) and Arius (256 – 336), admonishing the bishops back into communion.

First Ecumenical Council of Nicaea with the condemned Arius in the bottom of the icon.

Constantine “appeared to be the only one on earth capable of being [God's] minister for this good end,” that is, the healing of the differences within the Church (Eusebius, The Life ..., 3.5). As Eusebius described, Constantine “proceeded through the midst of the assembly, like some heavenly messenger of God, clothed in raiment which glittered as it were with rays of light, reflecting the glowing radiance of a purple robe, and adorned with the brilliant splendor of gold and precious stones” (Ibid., 3.10). Not only was great reverence bestowed upon the Christian emperor who ended the persecution, but Constantine also exceedingly honored the Christians who survived the persecution. Fourteen years had passed since the final persecutions under the Emperor Galerius had ended, and many of the bishops who made up the Council of Nicaea in the year 325 bore in their bodies the scars of persecution. Among the writings of St. Maruthas, or Marutha of Martyropolis (d. c. 420), is History of the Council of Nicaea, in which he provides a brief account of the Council. Describing the assembly of the bishops, he says:

Constantine the Great: Eastern Orthodox Saint? - Part 1

Some historians call him “the Great,” and other historians consider him a tyrant, even reckoning him one of the most infamous villains of Church history. The Emperor Constantine (c. 272 – 337) was a Christian monarch of major importance and has always been a controversial figure. In the Orthodox Church, he is revered as St. Constantine the Great, Equal-to-the-Apostles. But in the Kingdom Christian movement, St. Constantine “was an unregenerated man of the world” (David Bercot, The Kingdom That Turned the World Upside Down [Amberson, PA: Scroll Publishing Company, 2003], 164).

Emperor St. Constantine the Great

His conversion before the battle at Milvian Bridge (312) is debated by historians. Doubts about the sincerity of his Christian faith are usually based on a number of questions. Why did Constantine continue to tolerate paganism intermingled with his Christian faith? How could a saintly Constantine execute his eldest son Crispus and his wife Fausta? Why did Constantine postpone his baptism until the end of his life? Nevertheless, Constantine's enormous legacy in Christianity is widely known. The Edict of Milan (313) gave Christianity legal status and a reprieve from persecution. After becoming emperor, Constantine bestowed numerous favors upon the Church. He also summoned the Council of Nicaea (325) to settle the Arian controversy. Additionally, Constantine founded Constantinople as a “New Rome,” which laid the foundations for the Christian civilization of the Byzantine or East Roman Empire. But even these great efforts on behalf of Christianity are scrutinized by some historians and theologians. With regard to these confusing and complicated controversies, this essay seeks to examine the tensions of the career and personality of Constantine the Great.

An Orthodox Response to Bercot's "Myth of the Seven Ecumenical Councils"

The Eastern Orthodox Church recognizes seven ecumenical councils. The ecumenical councils formulated precise dogmatic definitions of the Christian Faith which are understood by the Orthodox Church to be inspired by God and infallible. They likewise formulated numerous canon laws which govern the life of the Orthodox Church. According to Mr. David Bercot, the assertions made by the Eastern Orthodox Church about the ecumenical councils are “glorified myths.”ⁱ Mr. Bercot is an author, church historian, and former Anglican priest. His special field of interest and study has been the early Church, particularly the Pre-Nicene Church. He has authored several books, notably A Dictionary of Early Christian Beliefs, and recorded nearly seventy lectures, including “The Myth of the Seven Ecumenical Councils” (Scroll Publishing, 2002). Since Bercot speaks frequently on the subject of early Christianity, his message about the ecumenical councils will raise concerns to Orthodox Christians, and also to any potential converts to Orthodox Christianity. In the words of Bercot, “We can definitely say that the Seven Ecumenical Councils are a myth.”ⁱⁱ What is an Eastern Orthodox response?

Holy Fathers of the first six Ecumenical Councils

How do we determine whether or not a general council of the Church is genuinely ecumenical? Within the Orthodox Church, the validity of the Seven Ecumenical Councils is not disputed. Mr. Bercot doesn't deny the historicity of the seven ecumenical councils, but he does claim that they “were not ecumenical”, and he challenges their ecumenicity in various ways.

Intercession of Saints and Angels

In his audio teaching called “What the Early Christians Believed About Images and Prayers to Saints”, David Bercot disputes the Orthodox doctrine of intercession and invocation of saints and angels. He states:

But what about in the second and third centuries? Well again I’m just gonna tell you flatly, there is no record anywhere in the ante-Nicene writings of any Christian praying to a saint or to an angel, that is in the writings before the time of Constantine. There is not even an instant of any Christian who was part of the Church, I mean other than a heretic maybe, asking a deceased Christian to pray for them. There is not even a record, any instance of that happening. In fact, their beliefs show why they wouldn't have even considered such a thing. (David Bercot, "What the Early Christians Believed About Images and Prayers to Saints" YouTube video uploaded by "Scroll Publishing," 54:49, https://www.youtube.com/watch?v=kh65VvPhJcY&t).

Mr. Bercot's claim is flatly incorrect; there are records in the ante-Nicene writings of Christians praying to saints and angels. In fact, several early Christians spoke of the intercession and invocation of the saints and angels, a doctrine also found in Old Testament Judaism. Although the doctrine is disputed by Protestants, there is ample Old Testament and early Christian evidence in favor of intercession of angels and departed saints for the living, as well as the intercession of the living for the dead. First, we will consider the biblical foundation for the doctrine. Secondly, we will consult the Holy Fathers on the subject.

Misuse of Canon 12 in Just War Debate

In the Followers of the Way (FOTW) presentation "'It's Just War' - Should Christians Fight? Debate," Mr. David Bercot cited Canon 12 of the Council of Nicaea, to support Christian non-resistance or pacifism. In his commentary on the canon, Bercot points out that the whole Church provides a uniform position against Christians use of the sword in the military. He says, "This is the whole Church speaking. I see a very uniform position. . . . Nicaea was the whole Church; it was an Ecumenical Council" (see 1:17:30).

It is interesting that Bercot appeals to a canon of an ecumenical council because the canons and councils, like the Scriptures and the Holy Fathers, are within the Tradition of the Orthodox Church.  Ecumenical Councils were synods of bishops which primarily decided upon dogmatic formulations, especially in the face of heresy. Secondarily, Ecumenical Councils issued canonical legislation which governs the administration of the Orthodox Church.